（本经上品）
【气味】辛温平，无毒。
【主治】主胸中瘕热逆气，利水谷。久服去臭，下气，通神。
【核】曰∶橘柚生江南，及山南山谷，今以广中者称胜。素华丹实，皮既馨香，又有善
味，尤生于洞庭之包山。过江北则无，故曰江南种橘，江北为枳函。考工记云∶逾淮而北为
枳，则有异同矣。橘颂云∶后皇嘉树，橘徕服兮，受命不迁，生南国兮。屈原比之夷齐，愿
置以为像，取其贞介似有志也。春秋运斗枢云∶璇星散为橘，弓人以橘为干也。柚似橘而大，
其味尤酸。孔安国云∶小曰橘，大曰柚。郭璞云∶柚似橙而大于橘，禹贡扬州，厥包橘柚锡
贡。橘柚，皆不耐寒，故包裹而致之也。锡贡者，须锡命而献之，言不尝来也。列子云∶吴
楚之国，有大木焉，其名为 ，碧木而冬生，实丹而味酸，食其皮汁，已愤厥之疾，齐州珍
之，渡淮而北，化为枳焉，则是其类矣。子虚赋云∶橘柚芬芳。蜀都赋云∶家有盐井之泉，
户有橘柚之园。广志云∶成都有柚，大如斗。吕氏春秋云∶果之美者，江浦之橘，云梦之柚。
然则橘柚，类虽同而种则异。本经合称之，功力无优劣矣。考古方书，用橘不用柚，今遵本
经橘柚并用为正。修事橘柚，各去白膜锉细，鲤鱼皮裹一宿，至明取用。
先人云∶橘柚通呼，以本经命名为正。类有橙柑 枳之异；树有高下小大，有刺无刺，
有刻、无刻之别；实有圆扁长锐，大小光累之殊。大都色象深绿，凌冬不雕则一也。实皮布
窍，色深于皮，皮里有膜，囊上有脉，囊中裹瓤，瓤内裹汁以养核也。种类虽多，但以皮肉
气味，互为分析。橘皮苦不可食，肉甘可食。橙皮甘可食，肉酸不可食。柑皮肉酸甘皆可食。
枳皮肉皆不可食。柚则形长，皮肉与橘同味矣。大段橘之美者皆接生，子种者不结实；纵
结实，亦形长而味不美。今人指此为柚子，此则橘柚合称之本义。柚子不用接生，亦取本有
色味，不从人力为也。广中柚子极大可食，永嘉呼之为苞，此又似 ，名虽同柚，种则异矣。
韩彦直有橘谱，列十有四种，以温州者称上品。近衢州航埠，沿溪三十里，夹岸树橘，花朝
香雪弥空，果熟金星缀碧，种有巨细，色有红赭，约二十余种。唯 橘最美，武林栖水出蜜
橘，凡数十品，名金钱穿心者，虽秀色可观，又不如佛肚脐，形小皮癞，甘美可口也。霜降
采取，气足味足；密藏至春，剖皮抽脉，破囊吮汁，亦可振精醒神。为得句破疑之助，若欲
择皮，用充药饵，不若广中者，皮薄而香，愈陈则愈善也。
又云∶橘从 。 者，锥有所穿，满有所出，兼已出未出义。 云二色，黄赤郁纷，从
取象者以此。专胜在皮，虽年深日久，不但芳辛不改，转更清烈，他果万不能及。此以木
实之皮，秋成得辛，禀从革作金之用，故可存可久。诚肝藏之用分气分药也。盖人水谷入胃，
具升出降入之妙，而游溢精气，先及皮毛，转输五脏，此正水谷变现春夏秋冬耳。合 之已
出未出，如穿如满之象，真不待言语形容矣。经云∶上焦开发，宣五谷味，熏肤充身泽毛，
若雾露之溉，橘皮有焉。再读本经，及诸家法，乃知橘义真实不虚。客曰∶陈皮留白补肾和
中；去白消痰泄气。从古所称，奉为律令，今以 义合之，似觉未当。曰∶此正证明八字义
耳。果能达 义而用之，的是橘皮四法。不知此义而用之，宁不溷他药之四法乎。若果可混，
性便移易，必非本有之真性矣。
（水谷入胃，具升出降入之妙。即东垣得悟法门，从此纵横应变，莫不繇此贯通。可见
读书不贵博，只要实悟得古人一言一字，便终身受用无穷。）
【 】曰∶木命在皮，各有专精。以具全木之体，橘柚专精者实；实复专精者皮；皮布
细窍，宛如人肤，即脉络肉理，筋膜子核，各有属焉。橘谐 ，与 同。云间五色曰庆，三
色曰 。橘间青黄丹色之如 也。 者锥有所穿，取象肤间窍也；及满有所出，取象气中机
也。柚谐由，与由同。书云∶若颠木之有由 。徐云∶已到之木，更生孙枝，象枝条华菡之
形也。经云∶垂枝布叶，皆下曲如钩。又云∶夏日在肤，泛泛乎万物之有余也，故橘柚力能
转入为升，转升为出，即转阖为开也。种种形证，悉从人从阖，致胸中瘕热，水谷失宣，神
明不通，气逆及气臭耳。下气者，出已而降，玉衡机转之妙用也。经云∶秋日下肤，蛰虫将
去，其斯之谓欤。
（夏日在肤，泛泛乎万物之有余；秋日下肤，蛰虫将去，即转入为升，转升为出，转
出为降之气中机也。）
【本草经上品】
【气味】辛、温、平，无毒。
【主治】主要治疗胸中痞块郁热及气逆上冲，通利水谷运化。长期服用可去除口臭，降下逆气，通达神明。
【考证】曰：橘和柚生长于江南地区，以及山南山谷之中，如今以广东出产的最为优良。花色洁白，果实丹红，果皮既芳香又有美味，尤其以洞庭湖包山所产者为佳。过了长江以北就没有了，所以说江南种的是橘，江北种的是枳。《考工记》说：“越过淮河向北（种植），橘就变成枳”，这说明二者既有相同之处也有不同之处。《橘颂》说：“后皇嘉树，橘徕服兮，受命不迁，生南国兮。”屈原将其比作伯夷、叔齐，希望将其作为榜样，取其坚贞耿介、有志节的意思。《春秋运斗枢》说：“璇星消散化为橘，弓人用橘木做弓干。”柚类似橘但个头更大，味道更加酸涩。孔安国说：“小的叫橘，大的叫柚。”郭璞说：“柚类似橙而比橘大，《禹贡》记载扬州进贡橘柚。”橘和柚都不耐寒，所以包裹起来运送。所谓“锡贡”，是指必须接到命令才进献，说明它们不是常年都有的。《列子》说：“吴楚两国有大树，名叫枸橼，树干碧绿且冬天生长，果实红色且味道酸，吃它的皮和汁液，可以治愈愤懑厥逆的疾病，齐国人珍视它，渡过淮河向北，就变成了枳”，这应该是同类植物。《子虚赋》说：“橘柚芬芳。”《蜀都赋》说：“家家户户有盐井泉水，每户都有橘柚园。”《广志》说：“成都有柚，大如斗。”《吕氏春秋》说：“美味的果实，江浦的橘，云梦的柚。”既然如此，橘和柚虽然类别相同但品种不同。《本经》将它们合称，认为它们的功效没有优劣之分。考察古代方书，多用橘而不用柚，现在遵循《本经》将橘柚并用视为正确。处理橘柚时，需去掉白色的内膜并锉碎，用鲤鱼皮包裹一夜，到第二天早晨取用。
先父说：橘和柚统称，应以《本经》命名为正。种类上有橙、柑、枳的区别；树木有高矮大小、有刺无刺、有棱无棱的不同；果实有圆扁长锐、大小光滑或粗糙的差异。大体上颜色深绿，凌冬不凋落，这一点是相同的。果实表皮布满油窍，颜色比果皮深，皮里有膜，囊瓣上有脉络，囊中包裹着瓤，瓤内包裹着汁液以滋养果核。种类虽多，但主要通过皮肉的气味来互相区分。橘皮苦不可食，果肉甘可食。橙皮甘可食，果肉酸不可食。柑的皮和肉酸甘皆可食。枳的皮和肉皆不可食。柚则形状较长，皮肉的味道与橘相同。大致来说，优质的橘都是嫁接繁殖的，实生苗结不出好果实；即使结实，也是形状细长且味道不佳。现在的人把这个称为柚子，这正是橘柚合称的本义。柚子不需要嫁接，也保留其本来的颜色和味道，不依赖人力培育。广东的柚子极大且可食用，永嘉人称之为“苞”，这又类似于枸橼，名字虽然叫柚，但品种是不同的。韩彦直著有《橘谱》，列出十四种，以温州产的为上品。近来衢州航埠，沿溪三十里，两岸种植橘子，花开时香气如雪弥漫天空，果实成熟时金星点缀碧叶，品种有巨细之分，颜色有红赭之别，约二十多种。其中蜜橘最美，武林栖水出产蜜橘，凡数十种，名为“金钱穿心”的，虽然色泽秀丽可观，但不如“佛肚脐”，形状小、皮皱，甘甜可口。霜降时节采收，气味充足；密封贮藏至春季，剥皮抽去脉络，破囊吮吸汁液，也可以振奋精神、清醒头脑。这对于解决句读疑惑有帮助，如果想要选择果皮用作药物，不如广东产的，皮薄而香，越陈越好。
又说：橘字从“矞”。矞者，锥有所穿，满有所出，兼具已出未出的含义。矞字意为二色，黄赤交错纷杂，取象于此。橘的功效主要在皮，即使年代久远，不仅芳香辛散之性不改，反而更加清烈，其他水果万万不能相比。这是木实之皮，秋季成熟得辛味，禀受从革作金的作用，所以可以保存长久。这确实是肝脏藏血功能分化为气分和药用的体现。大概人体水谷进入胃中，具备升出降入的奥妙，而游溢的精气，首先到达皮毛，再转输五脏，这正是水谷变现为春夏秋冬四季的过程。结合矞字已出未出、如穿如满的形象，确实不需要言语来形容了。《内经》说：“上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉”，橘皮具有这种作用。再研读《本经》及诸家法则，才知道橘的道理真实不虚。客人说：“陈皮留白补肾和中；去白消痰泄气。”从古至今所称，奉为律令，现在用矞的含义来合参，似乎觉得不妥。回答说：这正是证明“八字义”罢了。如果能通达矞的含义来使用，确实是橘皮的四种用法。不知道这个含义而使用，难道不会混淆其他药物的四种用法吗？如果果真可以混用，药性就会改变，必定不是本有的真性了。
（水谷入胃，具备升出降入的奥妙。即李东垣悟得的法门，从此纵横应变，无不由此贯通。可见读书不在于广博，只要切实领悟古人一言一字，便终身受用无穷。）
【卢之颐】曰：木的特性体现在皮上，各有专精。以具备完整的木之形体而言，橘柚专精于果实；果实中又专精于皮；皮布有细窍，宛如人的皮肤，其中的脉络、肉理、筋膜、子核，各有归属。橘谐音“矞”，与矞同义。云间五色称为庆，三色称为黻。橘间青黄丹色如同黻纹。矞者锥有所穿，取象于皮肤间的窍穴；及满有所出，取象于气中的机理。柚谐音“由”，与由同义。《尚书》说：“若颠木之有由蘖。”徐锴说：“已到之木，更生孙枝，象征枝条花菡的形状。”《内经》说：“垂枝布叶，皆下曲如钩。”又说：“夏日在肤，泛泛乎万物之有余也”，所以橘柚的力量能转入为升，转升为出，即转阖为开。种种形证，都顺从人从阖的趋势，导致胸中痞块郁热，水谷失于宣发，神明不通，气逆及气臭。下气的作用，是出已而降，是玉衡机转的妙用。《内经》说：“秋日下肤，蛰虫将去”，说的就是这种情况吧。
（夏日在肤，泛泛乎万物之有余；秋日下肤，蛰虫将去，即转入为升，转升为出，转出为降的气中机理。）
[Shangpin of the Benjing]
[Flavor and Nature] Pungent, warm, and neutral; non-toxic.
[Indications] Primarily treats epigastric masses with heat and rebellious Qi (rebellious Qi), promotes the digestion and absorption of water and grain. Long-term consumption removes bad breath, directs Qi downward, and unblocks the spirit.
[Evidence] It is said: Oranges and pomelos grow in the Jiangnan region, as well as in southern mountains and valleys. Currently, those from Guangdong are considered superior. The flowers are white, the fruits red; the peel is fragrant and flavorful, especially those from Baoshan in Dongting Lake. North of the Yangtze River, they do not exist, hence it is said that Jiangnan grows oranges, while north of the river grows Zhi (Bitter Orange). The *Kaogong Ji* states: "Crossing the Huai River to the north, it becomes Zhi," indicating similarities and differences. The *Ode on the Orange* says: "The fine tree of Houhuang, the orange adapts to its place; receiving its mandate, it does not move, growing in the southern lands." Qu Yuan compared it to Bo Yi and Shu Qi, wishing to set it as an image, taking its integrity and uprightness as having ambition. The *Chunqiu Yun Dou Shu* says: "The Xuan star scatters to become the orange; bow-makers use orange wood for bow limbs." The pomelo resembles the orange but is larger and more sour. Kong Anguo said: "Small ones are called oranges, large ones are called pomelos." Guo Pu said: "The pomelo resembles the sweet orange but is larger than the orange." The *Yu Gong* records that Yangzhou offered oranges and pomelos as tribute. Both oranges and pomelos cannot tolerate cold, so they were wrapped for transport. "Xi gong" means offering only upon receiving a specific decree, implying they were not regularly available. The *Liezi* says: "In the states of Wu and Chu, there is a great tree named Youju (Citrus medica); its trunk is green and grows in winter, its fruit is red and sour. Eating its peel and juice cures anger and syncope. People in Qizhou treasured it, but crossing the Huai River to the north, it turned into Zhi." This should be a related species. The *Zixu Fu* says: "Oranges and pomelos are fragrant." The *Shudu Fu* says: "Every household has salt wells and springs; every door has an orange and pomelo garden." The *Guangzhi* says: "Chengdu has pomelos, as large as a dou." The *Lüshi Chunqiu* says: "Among beautiful fruits, the oranges of Jiangpu and the pomelos of Yunmeng." Thus, although oranges and pomelos belong to the same category, their varieties differ. The *Benjing* groups them together, stating their efficacy has no superiority or inferiority. Examining ancient formularies, oranges were used but not pomelos. Now, following the *Benjing*, using both oranges and pomelos is considered correct. When processing oranges and pomelos, remove the white pith and grind finely. Wrap in carp skin overnight, and use the next morning.
My late father said: The general term for orange and pomelo should follow the naming in the *Benjing*. There are differences in types such as Cheng (Sweet Orange), Gan (Mandarin), and Zhi (Bitter Orange); trees vary in height, size, presence or absence of thorns, and ridges; fruits vary in shape (round, flat, long, sharp), size, and surface texture (smooth or rough). Generally, the color is deep green, and they do not shed leaves in winter, which is consistent. The fruit peel has pores, darker than the skin itself; inside the skin is a membrane; on the segments are veins; inside the segments is the pulp; inside the pulp is the juice nourishing the seeds. Although there are many varieties, they are distinguished primarily by the flavor of the peel and flesh. Orange peel is bitter and inedible, while the flesh is sweet and edible. Sweet orange peel is sweet and edible, but the flesh is sour and inedible. Mandarin peel and flesh are both sour and sweet and edible. Bitter orange peel and flesh are both inedible. The pomelo is elongated in shape, and its peel and flesh have the same flavor as the orange. Generally, the finest oranges are grafted; seed-grown trees do not bear good fruit; even if they do, the fruit is long and tasteless. What people now call "pomelo" is actually the original meaning of grouping oranges and pomelos together. Pomelos do not require grafting and retain their natural color and flavor without human intervention. Guangdong pomelos are very large and edible; in Yongjia, they are called "Bao." This resembles the Citrus medica (Youju); although named pomelo, the variety is different. Han Yanzhi wrote the *Ju Pu* (Catalogue of Oranges), listing fourteen types, with Wenzhou varieties considered top grade. Recently, in Hangbu, Quzhou, along a thirty-mile stream, banks are lined with orange trees. In spring, flowers create a fragrant snow-like canopy; when ripe, fruits resemble stars amidst greenery. Varieties range from large to small, colors from red to ochre, totaling about twenty types. Among them, honey oranges are the best. Qishui in Wulin produces dozens of honey orange varieties. "Jinqian Chuanxin" is visually appealing but inferior to "Foduqi" (Buddha's Belly Navel), which is small, wrinkled-skinned, sweet, and delicious. Harvested at Frost's Descent, when aroma and flavor are full; stored tightly until spring, peeled, veined removed, segments broken, and juice sucked, it can also invigorate essence and awaken the spirit. This helps clarify textual doubts. If selecting peel for medicinal use, Guangdong varieties are better due to thin, fragrant peel that improves with age.
It is also said: The character Ju (Orange) contains Yu (矞). Yu implies piercing with a cone and overflowing when full, combining meanings of "already out" and "not yet out." Yu denotes two colors, yellow and red intermingling, taking imagery from this. The efficacy lies mainly in the peel. Even after many years, its aromatic and pungent nature does not change but becomes clearer and stronger; no other fruit can match this. This is because the peel of the fruit, maturing in autumn, acquires pungency, embodying the metal element's function of transformation and descent, thus allowing preservation. This truly represents the liver's storage function manifesting as Qi and medicine. When food and drink enter the stomach, they possess the subtlety of ascending, exiting, descending, and entering. The circulating essence first reaches the skin and hair, then transmits to the five zang organs. This is precisely how food and drink transform into the four seasons. Combining the imagery of Yu—already out and not yet out, like piercing and filling—it truly needs no verbal description. The Classics state: "The Upper Jiao opens and develops, disseminating the flavors of grains, steaming the skin, filling the body, and moistening the hair, like mist and dew." Orange peel possesses this quality. Re-reading the *Benjing* and various schools' methods reveals the truth of orange theory. A guest asked: "Chenpi (aged peel) retaining the white pith tonifies the kidney and harmonizes the middle; removing the white pith resolves phlegm and drains Qi. This has been revered since ancient times. Applying the meaning of Yu seems inappropriate." I replied: "This exactly proves the eight-character principle. If one understands the meaning of Yu and applies it, these are indeed the four methods of orange peel. Without understanding this, how could one not confuse the four methods of other herbs? If they could be mixed, the nature would shift, ceasing to be the true inherent nature."
(Food and drink entering the stomach possess the subtlety of ascending, exiting, descending, and entering. This is the method realized by Li Dongyuan, allowing flexible application. Reading is not about breadth but sincere comprehension; grasping even one word from the ancients brings lifelong benefit.)
[Lu Zhiyi] says: The nature of Wood resides in the peel, each having specialization. Considering the complete form of Wood, oranges and pomelos specialize in the fruit; within the fruit, they specialize in the peel; the peel has fine pores, resembling human skin, where meridians, flesh structure, fascia, seeds, and cores each have their belonging. Ju (Orange) harmonizes with Yu (矞), sharing the same meaning. Five colors in clouds are called Qing; three colors are called Fu. The green, yellow, and red hues in oranges resemble Fu patterns. Yu implies piercing, taking imagery from skin pores; and overflowing, taking imagery from Qi mechanisms. You (Pomelo) harmonizes with You (由), sharing the same meaning. The *Book of Documents* says: "Like a fallen tree producing new shoots." Xu Kai said: "An existing tree sprouting new branches symbolizes the shape of flowering branches." The Classics state: "Hanging branches and spreading leaves all curve downwards like hooks." And again: "In summer, [Qi] is in the skin, abundant in all things." Therefore, the power of oranges and pomelos can turn inward to ascend, ascend to exit, i.e., turn closure to opening. All these forms and signs follow the trend of humanity and closure, leading to epigastric masses with heat, failure of water and grain to diffuse, blockage of spirit, rebellious Qi, and foul odors. Directing Qi downward is the subtle function of the Jade Balance turning, exiting and then descending. The Classics say: "In autumn, [Qi] descends to the skin, hibernating insects prepare to leave." This is what is meant.
(In summer, [Qi] is in the skin, abundant in all things; in autumn, [Qi] descends to the skin, hibernating insects prepare to leave. This refers to the Qi mechanism turning inward to ascend, ascending to exit, and exiting to descend.)